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four main types of Kashảy. Depending upon the degree of intensity, each of them is subdivided into four sub-categories. The most intense category, which lasts inordinately long, is termed as Anantänubandhi meaning infinitely lasting category. Somewhat less intense category, which does not last so long, is termed as Apratyäkhyänävaraniya, meaning the category that cannot be overcome even by taking vows for the purpose. Far less intense category is termed as Pratyakhyänävaraniya, meaning the category that can be overcome by taking the vows to avert the same. The last one is very subtle and is called Sanjwalan category.
The spiritual pursuit mainly consists of overcoming these Kashäys. As pointed put earlier, most of the aspirants try to control them by resorting to restraints and austerities, but that does not help in uprooting them. The worldly soul has been indulging in all sorts of defiling instincts since the time immemorial on account of ignorance of its true Self. So long as one perceives those instincts as desirable and helpful in maintaining his interests, how would he be inclined to give them up? It is therefore necessary that they be perceived as unbecoming and hurtful. That can occur, when one realizes that he is the everlasting soul and the body has been obtained for a while by virtue of his Karma. In that case he would stop feeling much concerned about well-being of the body. His primary purpose would then be to realize the true nature of soul and hence he would not feel inclined to indulge in defilement.
Disinclination is a very vital factor in overcoming any trait. How can one be angry, arrogant etc. unless he is inclined to do so? Disinclination would prompt him to resist such impulses. This stanza therefore states that one needs to be angry at the instinct of anger, be proud of remaining humble, be concerned about the discernment and stay miser in resorting to greediness. To put in other words, if one cannot remain without being angry, he should feel angry with the anger itself; if he wants to be proud, he should be proud of humility; if he needs to be concerned, he should be concerned for remaining unconcerned; and if he cannot avert greediness, he should resort to it miserly. That is the reliable way for overcoming Kashäys.
8) Bahu Upasargakarta Pratye Pan Krodh Nahin, Vande Chakri Tathäpi Na Male Män Jo; Deh Jay Pan Mäyä Thäy Na Romamän, Lobh Nahin Chho Prabal Siddhi Nidän Jo. Apoorva.
There may prevail no wrath even towards those who inflict acute pain, no pride even if an emperor bows, not a trace of concern even in case of loss of life and no coveting even in case of highly treasured accomplishments.
When?
Even if one practices as suggested above, some degree of defilement may arise on account of conditioning. For instance, take the case of anger, which is considered the cause of all other Kashäys. A sensible person would realize that he should not indulge in anger and would like to avoid it. He may, however, become angry when something happens contrary to his expectations. He also finds it hard not to be proud of doing something praiseworthy and adorable. Similarly, it is not always possible to remain totally unconcerned and devoid of temptation. How would it be possible to overcome the same?
Moreover, there are people, who continue to hurt, even though we may forgive them for their misdeeds. Would that not provoke us to fight? To what extent can we forgive and extend benevolent behavior against the wicked mentality? The reply is simple. We should be compassionate towards such people and confront their temperament by patiently bearing what they do. Is there any justification in defiling ourselves simply because someone else behaves wrongly? We should better cultivate the attributes of forgiving, gentleness, straightforwardness and contentment, and face the negative attitude with the positive attributes
This is meant for the spiritual aspirant who is moving between 6 to 7th stages. The stanza therefore states how he needs to stay in the situations, which are provocative and prone to arouse defilement. For instance, someone may inflict intense pain; but the aspirant should not indulge in wrath towards him and patiently bear the pain. By virtue of one's spiritual development, an emperor may be induced to bow to him; but the aspirant should not feel elated thereby; instead of harboring vanity or arrogance, he should remain humble. Circumstances may arise, which would cause the loss of life; but the aspirant should not worry about it and should willingly give up the body, if necessary. The spiritual pursuit may also lead to highly esteemed accomplishments; but the aspirant should not be tempted to use the same for any worldly purpose.
